On this basis, one may say: ‘Ā’ishah affirmed it, whereas Jābir denied it, and an affirmative report takes precedence over a negative one. Alternatively, one may say that Jābir meant those who combined Hajj and ‘umrah with the Prophet, may Allah bless him and grant him peace, and brought sacrificial animals, such as Abū Bakr, ‘Umar, Talhah, ‘Alī, and those of ample means. They performed the walking between al-Safā and al-Marwah only once; he did not mean all the Companions. Alternatively, ‘Ā’ishah’s hadith may be judged defective on the grounds that this addition was interpolated from Hishām’s words. These are three approaches scholars have taken to her hadith. Allah knows best.

As for the view that someone performing tamattu‘ should perform the arrival circumambulation and the walking between al-Safā and al-Marwah after entering ihram for Hajj, before leaving for Minā—this is the position of al-Shāfi‘ī’s followers, though I do not know whether he explicitly stated it himself—Abū Muhammad (1) said: “Neither the Prophet, may Allah bless him and grant him peace, nor any of the Companions ever did this. He neither instructed them to do it, nor did anyone transmit it.” Ibn ‘Abbās (2) said: “I do not consider that the people of Mecca should circumambulate or walk between al-Safā and al-Marwah after entering ihram for Hajj until they return from Minā.” Ibn ‘Abbās’s view accords with (3) the position (4) of the majority: Mālik, Ahmad, Abū Hanīfah (5), Ishāq, and others.

Those who considered it recommended said: “Once he enters ihram for Hajj, he becomes like someone newly arriving, so he performs the arrival circumambulation and the walking between al-Safā and al-Marwah.” They also said: “And because (6) the first circumambulation was performed for ‘umrah, the arrival circumambulation remains unperformed; it is therefore recommended for him to perform it immediately after entering ihram for Hajj.”